वातसत्ता स्पन्दसत्ता स्पर्शसत्ता तथैव च । त्वक्सत्ता तैजसी सत्ता तथा सत्ता प्रकाशिनी
The existence of air, the existence of vibration, the existence of touch, likewise the existence of skin, the existence of fire, and the existence of light—
दृक्सत्ता जलसत्ता च स्वादसत्ता तथापि च । तथैव रससत्ता च गन्धसत्ता तथैव च
The existence of sight, the existence of water, the existence of taste, likewise the existence of flavor, and the existence of smell as well—
भूसत्ता देहसत्ता च पिण्डसत्ता च पीवरी । देशसत्ता कालसत्ता सर्वास् त्व् आकारवर्जिताः
The existence of earth, the existence of body, the existence of the physical mass, the existence of fullness, the existence of space, the existence of time—all these are without form.
एवं सत्तागणं चेतः क्रोडीकृत्य खरूपधृत् । स्फुरत्य् आश्रितपत्त्रादि बीजवज् जीवतां गतम्
Thus, the multitude of these existences, gathered into the mind, assumes the form of space; it flashes forth, having entered into beings like a seed with its supporting husk and so on.
एतत् पुर्यष्टकं विद्धि देहो ऽयं चातिवाहिकः । अपराबोधम् एतत् तत् स्फुरत्य् अंशविभागवत्
Know this as the 'puryaṣṭaka'—this body is the ativāhika; this is the state of ignorance, and it shines forth divided into its various parts.
एतद् यद् अङ्गसम्पन्नं सम्पन्नं तन् न किञ्चन । न जातं न च सद्रूपं न चिदादि न चेतरत्
That which is endowed with limbs, though it appears complete, is truly nothing; it is neither born nor real, neither consciousness nor anything else.
परे परं प्रस्फुरति केवलं केवलात्म सत् । जलपीठस्य जठरे जलद्रवविलासवत्
The Supreme shines forth from the Supreme alone, pure in its own essence, like the play of water within the belly of a water-bubble.
संवित्संवेदनैकात्म पृथग् एतद् अचेतितम् । सम्पद्यते परिज्ञातं सङ्कल्पनगरोपमम्
This unconsciousness, which is distinct, becomes known as a city of imagination, though its essence is only consciousness and awareness.
संवेदनपरिज्ञानाच् छिवताम् एव गच्छति । अजातम् एव वा यत् तत् कथं गच्छति वस्तुताम्
Through the recognition of awareness, it attains only to the state of Shiva; but that which is truly unborn—how can it ever attain to real existence?
अथैतद् विन्दते स्वान्तं सङ्कल्पाद् अणुतां स्वतः । तन्मात्रसत्तास् तस्याणोर् एताः पश्यन्ति देहकम्
Then, this (consciousness) perceives within itself, through imagination, its own minuteness; the existence of subtle elements, and these subtle elements perceive the body as minute.
अणुस्थूलत्वम् आपन्नं तद् एवाशु प्रपश्यति । तस्य तन्मात्ररन्ध्राणि यथादेशं च पश्यति
It quickly perceives that very minuteness as grossness; and it sees the channels of the subtle elements according to their respective places.
ततः पुरुषरूपैकभावनात् पुरुषाकृतिम् । काकतालीयवद् दृष्ट्वा तुष्टं पुष्टं भवत्य् अलम्
Then, through the single thought of a human form, it beholds a human shape, and, like the chance meeting of a crow and a palm fruit, it becomes satisfied and nourished.
जीव एतदवस्थो ऽथ स्थितं पश्यति देहकम् । असन्तम् एव गन्धर्वपुरं स्वप्नपुरं यथा
The jiva, being in this state, then sees the body as if it were real, though it is actually nonexistent—like a city of Gandharvas or a city seen in a dream.
गन्धर्वनगराकारम् अपि स्वप्नपुरोपमम् । जगद् दुःखाय दुःखस्य कात्र युक्तिः परिक्षये
Even if the world appears like a city of Gandharvas, akin to a dream city, what reason is there for sorrow or for the arising of suffering, when it is perishing?
वासनावशतो दुःखं विद्यमाने च सा भवेत् । अविद्यमानं च जगन् मृगतृष्णाम्बुभङ्गवत्
Suffering arises due to the force of latent tendencies; when these exist, so does suffering. When they do not, the world is like the vanishing water of a mirage.
अतः किं वास्यते केन कस्य वा वासना कुतः । कथं स्वप्ननरेणाङ्ग मृगतृष्णाम्बु पीयते
Therefore, what is bound, by whom, and whose are these tendencies, and from where? How, O dear one, can water from a mirage be drunk by a man in a dream?
सस्रष्टरि तु साहन्ते समनोमननादिके । अविद्यमाने जगति यत् सत् तत् परिशिष्यते
When the creator exists, along with mind and thought and the rest, then what remains is that which is real, even when the world does not exist.
यत्र नो वासना नैव वासकं न च वास्यता । केवलं केवलीभावस् संशान्तसकलभ्रमः
Where there is neither tendency, nor anything to be colored by it, nor any coloring at all—there is only the state of pure being, with all delusion completely stilled.
यस्य सत्यो ऽप्य् असत्यो वा शून्य एव हि यक्षकः । विलीनस् तस्य कैवल्यात् किम् अन्यद् अवशिष्यते
For one whose goblin—whether real or unreal—is only emptiness and has dissolved in aloneness, what else remains?
शून्य एव हि वेताल इवेत्थं चित्तवासना । उदितेयं जगन्नाम्नी तच्छान्तौ शान्तिर् अक्षता
Indeed, just as a phantom is only emptiness, so too are the mental tendencies; when this so-called world arises, and when it subsides, undisturbed peace remains.
अहन्तायां जगति च मृगतृष्णाजले च यः । सास्थस् तं चिद्घनतरं नोपदेश्यस् त्व् असाव् इति
He who stands firm in the world and in the water of the mirage of ego-sense, as pure consciousness—he cannot be instructed, for he is that.
जीवं विवेकिनम् इहोपदिशन्ति तज्ज्ञा नो बालम् उद्भ्रमम् असन्मयम् आर्यमुक्तम् । अज्ञान् प्रशास्ति किल यः कनकावदातां स स्वप्नदृष्टपुरुषाय सुतां ददाति
The wise teach the living, discerning person here, not the childish, restless, unreal, or those merely called noble; just as a man gives his daughter, pure as gold, to one seen in a dream.
ततस् स जीवो भगवन् दृष्टवान् देहसम्भ्रमम् । आदिसर्गे नभस्संस्थः काम् अवस्थाम् उपैति हि
Then that individual soul, O venerable one, perceives the agitation of the body; for, at the beginning of creation, abiding in space, it attains a certain state.
परस्मात् परमे व्योम्नि पूर्वोक्तक्रमवद् वपुः । जीवः पश्यति सम्पन्नम् असत्स्वप्ननरो यथा
In the supreme, transcendent space, as previously described, the soul perceives the body as manifest, just as a man in a false dream sees himself.
सर्वगत्वाच् चिद्घनस्य कार्यं स्वप्ननरो ऽपि हि । यथा करोत्य् आशु तथा जीवस्यापि शरीरदृक्
Because consciousness is all-pervading and compact, even a dreamer swiftly creates his dream body; in the same way, the soul perceives the body.
सनातनो ऽहम् अव्यक्तः पुमान् इत्य् अभिधास् ततः । करोत्य् आत्मनि तेनासौ प्रथमः कथितः पुमान्
Then, saying 'I am the eternal, unmanifest person,' he thus identifies himself; by this, he becomes the first person, as previously mentioned.
एवं स सर्गे कस्मिंश्चित् प्रथमो ऽर्थस् सदाशिवः । कस्मिंश्चिद् विष्णुर् इत्य् उक्तो नाभ्युत्पन्नपितामहः
In this way, in some creation, the first entity is called Sadāśiva; in another, he is said to be Viṣṇu, and the progenitor (Brahmā) has not yet arisen.
पितामहस् स कस्मिंश्चित् कस्मिंश्चिद् अपि चेतरः । स च सङ्कल्पपुरुषस् सङ्कल्पान् मूर्तिमान् स्थितः
In some, he is the progenitor; in others, he is someone else; and he is the person of will, established as form through intention.
पुष्टः प्रथमसङ्कल्पस् तां मनोमूर्तिम् आस्थितः । यद् यथा कल्पयत्य् आशु तत् तथानुभवत्य् अलम्
Strengthened by the first resolve, he assumes that mental form; whatever he imagines swiftly, that he fully experiences.
तत् त्व् असद्रूपम् अखिलं शून्ये वेतालको यथा । भ्रमदृष्ट्या तु सद्रूपम् इत्य् अहन्ताजगद्गतिः
All that is truly unreal, like a phantom in emptiness; but through deluded vision, it appears as real, and thus arises the sense of 'I' and the movement of the world.